The Parable of the Unjust Steward (Luke 16:1–13)

The texts below are quoted verbatim from public-domain English translations; nothing is paraphrased.

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St. Cyril of Alexandria (c. 376–444)

From his Commentary on Luke (Homilies 108 and 109, on Luke 16:1–13), trans. R. Payne Smith, 1859. Public domain.

On the rich as stewards appointed for the poor, who waste what was given them:

They have been entrusted with worldly wealth by the merciful permission of Almighty God: according nevertheless to His intention they have been appointed stewards for the poor. But they discharge not their stewardship rightly, in that they scatter, so to speak, what has been given them of the Lord: for they waste it solely on their pleasures, and purchase temporal honours, not remembering God.

On death, which ends the stewardship, and the friends to be made before it comes:

What therefore would Christ have them to do? It is, that while they are yet in this world, if they are unwilling to divide all their wealth among the poor, that at least they should gain friends by a part of it; and numerous witnesses to their charitableness, even those who have received well at their hands: that when their earthly wealth fails them, they may gain a place in their tabernacles. For it is impossible for love to the poor ever to remain unrewarded.

On the act that wins the crowns above:

It is an act therefore that becomes the saints, and is worthy of perfect praises, and that wins the crowns above, to set no store by earthly wealth, but distributing it among those that are in need, to gather rather that which is in heaven, and obtain purses that grow not old, and possess a treasure that fails not.

On the unrighteous mammon as "the little" by which we are tested:

The little therefore is the unrighteous mammon: that is, worldly wealth, gathered often by extortion and covetousness. But those who know how to live virtuously, and thirst after the hope that is in store, and withdraw their mind from earthly things, and think rather of those things that are above, utterly disregard earthly wealth; for it offers nothing but pleasures, and voluptuousness, and base carnal lusts, and splendour that profits not, but is transitory and vain.

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Blessed Augustine of Hippo (354–430)

From his works, as compiled in the Catena Aurea on Luke 16 (trans. J. H. Newman, 1841). Public domain.

On why the steward is commended, and the limit of his example:

The steward whom his Lord cast out of his stewardship is nevertheless commended because he provided himself against the future ... we ought not however to take the whole for our imitation. For we should never act deceitfully against our Lord in order that from the fraud itself we may give alms.

On the lesson the parable teaches by contrast:

If the steward who acted deceitfully, could be praised by his lord, how much more they please God who do their works according to His commandment.

On almsgiving that must come from honest labor, not from plunder:

Now some misunderstanding this, seize upon the things of others, and so give something to the poor, and think that they are doing what is commanded. That interpretation must be corrected into, Give alms of your righteous labors. For you will not corrupt Christ your Judge.

On why these are called the riches of unrighteousness:

The mammon of unrighteousness are all the riches of the world, whenever they come ... they are not true riches, for they are full of poverty, and ever liable to chances.

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St. Basil the Great (c. 330–379)

From his homilies, as compiled in the Catena Aurea on Luke 16 (trans. J. H. Newman, 1841). Public domain.

On the wealth we inherit, and the question of where it came from:

If you have succeeded to a patrimony, you receive what has been amassed by the unrighteous; for in a number of predecessors some one must needs be found who has unjustly usurped the property of others. But suppose that your father has not been guilty of exaction, whence have you your money? If indeed you answer, "From myself;" you are ignorant of God, not having the knowledge of your Creator; but if, "From God," tell me the reason for which you receive it. Is not the earth and the fullness thereof the Lord's? If then whatever is ours belongs to our common Lord, so will it also belong to our fellow-servant.

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Theophylact of Ohrid (c. 1055–1107)

From his Explanation of the Gospel of Luke, as compiled in the Catena Aurea on Luke 16 (trans. J. H. Newman, 1841). Public domain.

On what makes riches "unrighteous": that we keep for ourselves what was given for others:

Those then are called the riches of unrighteousness which the Lord has given for the necessities of our brethren and fellow-servants, but we spend upon ourselves.

On almsgiving as the most skillful of all the arts:

The most skillful then of all arts is that of almsgiving. For it builds not for us houses of mud, but lays up in store an everlasting life. Now in each of the arts one needs the support of another; but when we ought to show mercy, we need nothing else but the will alone.

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St. Ambrose of Milan (c. 339–397)

From his Exposition of the Gospel of Luke, as compiled in the Catena Aurea on Luke 16 (trans. J. H. Newman, 1841). Public domain.

On why the mammon is named unrighteous:

He spoke of the unrighteous Mammon, because by the various enticements of riches covetousness corrupts our hearts, that we may be willing to obey riches.

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St. Bede the Venerable (c. 673–735)

From his Commentary on Luke, as compiled in the Catena Aurea on Luke 16 (trans. J. H. Newman, 1841). Public domain.

On the difference between owning riches and being owned by them:

Let then the covetous hear this, that we can not at the same time serve Christ and riches; and yet He said not, "Who has riches," but, who serves riches; for he who is the servant of riches, watches them as a servant; but he who has shaken off the yoke of servitude, dispenses them as a master; but he who serves mammon, verily serves him who is set over those earthly things as the reward of his iniquity, and is called the prince of this world.